[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [續高僧傳](https://indike.org/pramana/in.bauddha.taisho.2060) › 19.21 # 續高僧傳 19.21 續高僧傳 19.21 - **Language:** Classical Chinese ### [19.21](https://indike.org/pramana/in.bauddha.taisho.2060.19.21) 釋法藏。姓荀氏。潁川潁陰人。三歲喪父。共母偏居。十歲又亡。隻身而立。因斯禍苦深悟無常。投庇三寶用希福祐。年二十二。即周天和二年四月八日明帝度僧。便從出俗。天和四年誕育皇子。詔選名德至醴泉宮。時當此數。武帝躬趨殿下。口號鮮卑問訊眾僧兀然無人對者。藏在末行挺出眾立作鮮卑語答。殿庭僚眾咸喜斯酬。勅語百官。道人身小心大。獨超群友報朕此言。可非健道人耶。有勅施錢二百一十貫。由是面洽每蒙慰問。雖身居寺內。心念幽林。古聖今賢皆依山靜。建德二年二月。刷心蕩志。挾鉢擎函。投於紫蓋山。山即終南之一峯也。乃獨立禪房高巖之下。衣以百納。飡以朮松。面青天而沃心。吸白雲而填志。三年正月八日遊步山頂。忽遇甘杏七枚。即而噉之。流味濃美。周行更索全無來處。即荷冥資但勤勵業。其年四月二十三日。毀像焚經。僧令還俗。給優二年。惟藏山居。依道自隱。綿歷八載常思開法。至宣帝大象元年九月。下山謁帝。意崇三寶。到城南門。以不許入進退論理。武候府上大夫拓王猛。次大夫乙婁謙。問從何而來朋侶何在施主是誰。藏報曰。建德二年棄寺入山。三年四月方禁僧侶。惟藏在山。餘並還俗。乃以俗法抑出徒侶。藏只一身在山。林谷為家居。鳥獸為徒侶。草木為糧粒。然自惟忖。普天之下莫非王土。既居紫蓋噉食山糧。准此供給則至尊所施。猛等報奏。下勅曰。朕欲為菩薩治化。此僧既從紫蓋山來。正合朕意。宜令長髮著菩薩衣冠為陟岵寺主。遣內史沛國公宇文繹檢校施行。內史次大夫唐怡元行恭覆奏曰。天下眾僧並令還俗。獨度一人違先帝詔。至十月於城東面別見宣帝。問三教名。朕欲菩薩治化。或現天身。或從地出。或作鹿馬。用斯化道以攝眾生如何。藏引妙莊嚴王子諫父之事。又曰。陛下昔為臣子不能匡諫。遂令先帝焚燒聖典靈像鑄錢。據斯逆害。與秦始何異。帝怒曰。違朕先皇明詔。可令處盡。藏曰。仰觸聖顏。乞刑都市。幽顯同見。誠其本心爾。時命若懸藤而詞氣無駭。頻經九奏安詞彌厲。十奏既達。帝曰。道人怖不。藏公曰。人生所重無過於命。處身極刑之地。何能不怖。帝聞愀然改色乃曰。真人護法祐我群生。此則護鵝比丘。朕不殺無事人也。宜捨其刑。一不須問。賜菩薩衣冠。依前為陟岵寺主。頻降寵命。得繼釋門。既獲再生。便辭帝。往林泉山澤請欲幽潛。御史鮑宏。奉勅萬年長安藍田盩厔鄠杜五縣。任藏遊行。朕須見日。不可沈隱。雖蒙恩勅終未開弘。怏結心靈思懷聖道。周德云謝隋祚將興。大象二年五月二十五日。隋祖作相。於虎門學六月。藏又下山與大丞相對論三寶經宿。即蒙剃落。賜法服一具雜綵十五段青州棗一石。尋又還山。至七月初。追藏下山。更詳開化。至十五日。令遣藏共竟陵公檢校度僧百二十人。並賜法服各還所止。藏獨宿相第。夜論教始。大定元年二月十三日。丞相龍飛。即改為開皇之元焉。十五日奉勅追前度者置大興善寺為國行道。自此漸開方流海內。豈非藏戒行貞明禪心欝茂。何能累入朱門頻登御榻。爾後每有恩勅別加慰勞。并勅王公咸知朕意。開皇二年。內史舍人趙偉。宣勅月給茯苓棗杏蘇油柴炭。以為恒料。而性在虛靜不圖榮利。十四年自奏停料隨施供給。武候將軍索和業者。清信在懷。延至宅中。異禮奉養。積善所熏遂捨所住以為佛寺。藏率俗課勵設萬僧齋。右僕射蘇威。每來參謁。并建大殿尊儀。舍人裴矩。宣勅藏禪師。落髮僧首。又設大齋。弘法之盛熟不可等。其所住處可為濟法。今之隆政坊北門僧寺是也。甞以慈仁攝慮。有施禽畜依而養之。鵝則知時旋遶。狗亦過中不食。斯類法律不可具紀。煬帝晉蕃時。臨太尉第三子綿疾夭殂。瘞于斯寺。乃勒銘曰。世途若幻生死如浮。殤子何短彭祖何修。嗚呼余子有逝無留。永為法種長依法儔。教因施藏靈壽杖曰。每策此杖時賜相憶。答曰。王殤幼子長就法門。藏策靈壽何敢忘德。十六年隋祖幸齊州失豫。王公已下奉造觀音。並勅安濟法供養。仁壽元年。文帝造等身釋迦六軀。勅令置於藏師住寺。大業二年。元德太子薨。凡營福業經像佛殿皆委於藏。大業末歲下勅九宮。並為寺宇度僧。綱管相續維持。以藏名稱洽聞。乃補充太平宮寺上座。綏緝少達無替所臨。及大唐建議人百一心。淮安王創繕兵旗于斯寺宇。因受王請終身奉養。貞觀之始情奉彌隆思報罔極。畢由造寺伺隙未展。王便物故本祈不果。藏亦終焉。以貞觀三年終於鄠縣觀臺。因殮武子塠南雲際寺。沙門孝才。夙素知德。為銘貞石。在於龕側矣。 > Shi Fazang was surnamed Xun and was a native of Yingyin in Yingchuan. At the age of three he lost his father and lived solely with his mother; at ten she also passed away, leaving him standing alone. Because of this suffering and hardship, he profoundly realized impermanence, taking refuge in the triratna in hopes of blessings and protection. At the age of twenty-two, on the eighth day of the fourth month in the second year of the Tianhe era of the Zhou (567 CE), Emperor Ming ordained monks, and Fazang accordingly left secular life. In the fourth year of Tianhe, an imperial prince was born, and an edict summoned eminent and virtuous men to the Liquan Palace; Fazang was among this number. Emperor Wu personally hastened to the palace hall and called out in the Xianbei language to inquire after the monks, but they were dazed and none answered. Standing in the last row, Fazang stepped forward from the assembly and replied in the Xianbei tongue. The assembled officials in the palace courtyard all rejoiced at this response. An imperial decree was spoken to the hundred officials: 'This man of the Way is small in body but great in mind; he alone surpassed the gathering of companions to answer Our words. Can he not be called a sturdy man of the Way?' An edict was issued bestowing two hundred and ten strings of cash. From then on, having met the Emperor face-to-face, he repeatedly received solicitous inquiries. Although residing within the monastery, his mind yearned for secluded forests; ancient sages and present worthies all relied on the quiet of the mountains. In the second month of the second year of Jiande (573 CE), Fazang cleansed his mind and purged his worldly intentions, carrying his bowl and holding his scripture cases to seek refuge in Zigai Mountain, which is one of the peaks of the Zhongnan range. He stood an independent dhyāna chamber beneath a high crag, clothed himself in a patched robe of a hundred scraps, and fed on atractylodes and pine. Facing the blue sky, he watered his mind; inhaling the white clouds, he satisfied his intent. On the eighth day of the first month of the third year, as he strolled upon the mountain peak, he suddenly came upon seven sweet apricots. He went forward and ate them; their lingering flavor was luscious and delicious. When he walked around seeking more, there was no trace of where they had come from. Grateful for this unseen aid, he applied himself even more diligently to his practice. On the twenty-third day of the fourth month of that year, statues were smashed and scriptures burned, and the monks were ordered to return to secular life. For two years, supplies were granted to those who yielded, but Fazang alone lived in the mountains, concealing himself in reliance on the Way. Through eight years he constantly thought of opening the Dharma. In the ninth month of the first year of the Daxiang era of Emperor Xuan (579 CE), he went down the mountain to seek an audience with the Emperor, intending to exalt the triratna. Arriving at the southern gate of the city, he was not permitted entry, but he argued his cause forwards and backwards. The Great Master of the Upper Rank Tuowang Meng and the Master of the Secondary Rank Yilou Qian of the Military Guard Office asked him whence he had come, where his companions were, and who his patrons were. Fazang replied: 'In the second year of Jiande I abandoned the monastery and entered the mountains. It was only in the fourth month of the third year that the monastic clergy was prohibited. I alone remained in the mountains, while the rest all returned to lay life; by secular law their followers were suppressed and dismissed. I was merely a lone person in the mountain: the forests and valleys were my home, the birds and beasts were my companions, and the plants and trees were my grain. Yet I reflected to myself that under the whole sky there is no land that is not the king's; having dwelt on Zigai and eaten the mountain's provision, by this standard the sustenance came from the gift of the Supreme Lord.' Meng and the others submitted a memorial, and an imperial decree came down: 'We wish to govern and transform as a bodhisattva. Since this monk has come from Zigai Mountain, he matches Our intention precisely. He should be ordered to grow his hair long, wear the robe and cap of a bodhisattva, and serve as abbot of Zhihu Monastery.' Yuwen Yi, the Duke of Pei and Palace Scribe, was dispatched to inspect and execute the order. Tang Yi and Yuan Xinggong, Masters of the Secondary Rank of the Palace Secretariat, submitted a counter-memorial, saying: 'All the monks of the realm were ordered to return to secular life; ordaining this one man alone violates the late Emperor's edict.' In the tenth month, at the eastern side of the city, Fazang had a separate audience with Emperor Xuan. The Emperor asked about the names of the three teachings and said: 'We wish to govern and transform as a bodhisattva—whether manifesting a heavenly body, emerging from the earth, or taking the form of a deer or horse—using such transformative methods to gather in sentient beings. How is this?' Fazang cited the story of the Prince of King Śubhavyūha admonishing his father, and further said: 'In the past, when Your Majesty was a subject and son, you could not correct and remonstrate with him, thereby allowing the late Emperor to burn sacred scriptures and cast coins from divine images. Based on this rebellious atrocity, how did it differ from the First Emperor of Qin?' The Emperor grew angry and said: 'You defy the clear edict of Our late Sovereign; you may be executed.' Fazang said: 'Having offended the Sage's countenance, I beg to be executed in the city market, that both the hidden and the manifest may witness it. This is truly my original resolve.' At that time his life hung by a suspended vine, yet his words and demeanor showed no fear. Through nine successive memorials, his composed words grew ever more vehement. When the tenth memorial reached him, the Emperor asked: 'Are you frightened, man of the Way, or not?' Master Fazang said: 'Of what human beings value, nothing surpasses life. Being placed in the ground of extreme punishment, how could I not be frightened?' Hearing this, the Emperor solemnly changed his countenance and said: 'A True Man who protects the Dharma and aids Our multitude of beings! This is indeed the goose-protecting bhikṣu. We do not kill an innocent person.' He ordered that Fazang's punishment be remitted and no further inquiry be made. He bestowed upon him the bodhisattva's robe and cap and, as before, appointed him abbot of Zhihu Monastery. Repeatedly receiving favored orders, he was able to continue the Śākya lineage. Having obtained a second life, he took his leave of the Emperor and requested permission to conceal himself in the forests, springs, mountains, and marshes. The Censor Bao Hong received an imperial decree that Fazang was free to roam across the five counties of Wannian, Chang'an, Lantian, Zhouzhi, and Hudu, but whenever the Emperor needed to see him, he must not remain hidden. Although he had received the gracious decree, the Dharma had not yet been broadly opened; his heart was heavy, constantly yearning for the sacred Way. When the virtue of the Zhou was on the wane and the Sui's mandate was about to rise, on the twenty-fifth day of the fifth month of the second year of Daxiang (580 CE), the Sui progenitor acted as Chancellor. While Fazang was studying at the Tiger Gate for six months, he went down the mountain again to discuss the triratna with the Grand Chancellor through the night. He was forthwith tonsured and granted a set of Dharma robes, fifteen bolts of variegated silk, and one dan of Qingzhou dates. Soon afterwards he returned to the mountain. At the beginning of the seventh month, Fazang was summoned down the mountain to deliberate further on opening the teachings. On the fifteenth day, Fazang was dispatched along with the Duke of Jingling to oversee the ordination of one hundred and twenty monks; they were all granted Dharma robes and returned to their respective dwellings. Fazang stayed overnight alone at the Chancellor's residence, discussing through the night the inception of the teaching. On the thirteenth day of the second month of the first year of Dading (581 CE), the Chancellor ascended the throne like a dragon and changed the era name to the first year of Kaihuang. On the fifteenth day, Fazang received an imperial decree to summon those previously ordained and install them at Daxingshan Monastery to practice the Way for the state. From this point the Dharma gradually broadened and flowed throughout the realm within the seas. Were it not for Fazang's pristine and clear moral conduct and his flourishing dhyāna mind, how could he have repeatedly entered vermilion gates and frequently mounted the imperial couch? Thereafter, whenever there was a gracious edict, special words of comfort were added, and an imperial order instructed the princes and dukes that all should know the Emperor's regard. In the second year of Kaihuang, Zhao Wei, Secretariat Drafter, announced an edict that Fazang be provided monthly with poria, dates, apricots, clarified butter, oil, firewood, and charcoal as a regular supply. Yet his nature lay in emptiness and tranquility, seeking neither glory nor profit. In the fourteenth year, he submitted a memorial requesting the cessation of his stipend, taking whatever was given as offerings. The Guard General Suo Heye, harboring pure faith, invited him to his residence and made offerings to him with exceptional etiquette. Perfumed by accumulated goodness, he eventually donated his residence to be a Buddhist monastery. Fazang led the laity in practice and held a vegetarian feast for ten thousand monks. Su We, the Vice Director of the Right, often came to visit him and erected a great hall with revered statues. The Drafter Pei Ju proclaimed an imperial decree addressing him as 'Dhyāna Master Fazang, head of the tonsured monks,' and another great vegetarian feast was held. The flourishing of the promotion of the Dharma was so great that it was unmatched. His dwelling place was named Jifa Monastery, which is today's monastery at the north gate of Longzheng Ward. He once gathered his thoughts in compassion and benevolence; when birds and beasts were donated, he kept and nourished them. The geese knew the proper times and circumambulated, and even the dogs did not eat past noon. Such observations of the Vinaya are too numerous to record in full. When Emperor Yang was Prince of Jin, the third son of the Grand Defender Lin died prematurely of a lingering illness and was interred at this monastery. A stele inscription was carved: 'The ways of the world are like an illusion; life and death are like floating foam. Why was the prematurely deceased child so short-lived, and why was Pengzu so long-lived? Alas, my child has gone and cannot stay. May he forever be a seed of the Dharma, eternally relying on the assembly of the Dharma!' The Prince accordingly bestowed a long-life staff on Fazang, saying: 'Whenever you lean on this staff, remember me from time to time.' Fazang replied: 'The King's young child has passed away to enter the Dharma gate forever; when I lean on this long-life staff, how could I dare forget your virtue?' In the sixteenth year, when the Sui progenitor visited Qizhou and became unwell, the princes, dukes, and those below commissioned images of Avalokiteśvara, and all were decreed to be placed in Jifa Monastery for offerings. In the first year of Renshou (601 CE), Emperor Wen had six life-size images of Śākyamuni made and decreed that they be placed in Master Fazang's monastery. In the second year of Daye (606 CE), when Crown Prince Yuande died, all the meritorious deeds, scriptures, images, and Buddha halls were entrusted to Fazang. In the final years of Daye, an imperial decree was issued that the Nine Palaces all be converted into monasteries and monks ordained, with continuous administrative leadership maintained. Because Fazang's reputation was widely known, he was appointed Sthavira of the Taiping Palace Monastery. He comforted and guided young and accomplished alike, never neglecting any matter under his jurisdiction. When the Great Tang initiated its uprising and a hundred people were of one mind, the Prince of Huai'an repaired weapons and banners at this monastery, and subsequently requested Fazang to accept his lifelong offerings. At the beginning of Zhenguan, his devoted offerings became even more profound, and he wished to repay him boundlessly; but before the completion of the monastery could be arranged, the Prince passed away, and the original aspiration was unfulfilled. Fazang also came to his end. In the third year of Zhenguan (629 CE), he died at the Guantai in Hu County. He was accordingly encoffined at Yunji Monastery south of Wuzidui. The śramaṇa Xiaocai, who had long known of his virtue, engraved an inscription on a stone tablet set beside his niche. > — English (machine translation) (machine translation) - [Previous: 19.20](https://indike.org/pramana/in.bauddha.taisho.2060.19.20) - [Next: 19.22](https://indike.org/pramana/in.bauddha.taisho.2060.19.22) - [Up: 19](https://indike.org/pramana/in.bauddha.taisho.2060.19) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2060~en-mt.19.21) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2060.19.21](https://indike.org/pramana/in.bauddha.taisho.2060.19.21) · Pramāṇa